GoldenxChild
New member
- Joined
- Jun 1, 2020
- Messages
- 55
I am posting several writing from The Asclepius in relations to the "Genus" of Man and His relation's to Daemons/God/s.
I have had people harass me when I was new as I was eager to share the fact Man are descendent from the God's themselves, this was before I gained some experience with the Sheep displaying consistent cognitive dissonance. So take this and any knowledge you learn for yourself and do not carry it before those who are without as Father Satan states himself.
There are many writing and suggestions that point towards Man's origins, plainly in sight for those willing to just look for it.
NOTE**
As to how much of this is corrupted I am not sure, as always filter it through a Satanic lens.
IV
1. And all dependent from Above are subdivided into species in the fashion which I am to tell.
The genera of all things company with their own species; so that the genus is a class in its entirety, the species is part of a genus.
The genus of the Gods will, therefore, make the species of the Gods out of itself.
In like way, too, the genus of the daimons, and of men, likewise of birds, and of all [animals] the Cosmos doth contain within itself, brings into being species like itself.
There is besides a genus other than the animal,—a genus, or indeed a soul, in that it’s not without sensation,—in consequence of which it both finds happiness in suitable conditions, and pines and spoils in adverse ones;—I mean [the class] of all things on the earth which owe their life to the sound state of roots and shoots, of which the various kinds are scattered through the length and breadth of Earth.
2. The Heaven itself is full of God. The genera we have just mentioned, therefore, occupy up to the spaces of all things whose species are immortal.
For that a species is part of a genus,—as man, for instance, of mankind,—and that a part must follow its own class’s quality.
From which it comes to pass that though all genera are deathless, all species are not so.
The genus of Divinity is in itself and in its species [also] deathless.
As for the genera of other things,—as to their genus, they [too] are everlasting; [for] though [the genus] perish in its species, yet it persists through its fecundity in being born. And for this cause its species are beneath the sway of death; so that man mortal is, mankind immortal.
V
1. And yet the species of all genera are interblended with all genera; some which have previously been made, some which are made from these.
The latter, then, which are being made,—either by Gods, or daimons, or by men,—are species all most closely like to their own several genera.
For that it is impossible that bodies should be formed without the will of God; or species be configured without the help of daemons; or animals be taught and trained without the help of men.
2. Whoever of the daemons, then, transcending their own genus, are, by chance, united with a species, by reason of the neighborhood of any species of the Godlike class,—these are considered like to Gods.
Whereas those species of the daemons which continue in the quality of their own class,—these love men’s rational nature [and occupy themselves with men], and are called daemons proper.
Likewise is it the case with men, or more so even. Diverse and multiform, the species of mankind. And coming in itself from the association spoken of above, it of necessity doth bring about a multitude of combinations of all other species and almost of all things.
3. Wherefore doth man draw nigh unto the Gods, if he have joined himself unto the Gods with Godlike piety by reason of his mind, whereby he is joined to the Gods; and [nigh] unto the daimons, in that he is joined unto them [as well].
Whereas those men who are contented with the mediocrity of their own class, and the remaining species of mankind, will be like those unto the species of whose class they’ve joined themselves.
VI
1. [III. M.] It is for reasons such as these, Asclepius, man is a mighty wonder,—an animal meet for our worship and for our respect.
For he doth pass into God’s Nature, as though himself were God. This genus [also] knows the genus of the daemons, as though man knew he had a [common] origin with them. He thinketh little of the part of human nature in him, from confidence in the divineness of [his] other part.
How much more happy is the blend of human nature [than of all the rest]! Joined to the Gods by his cognate divinity, a man looks down upon the part of him by means of which he’s common with the Earth.
The rest of things to which he knows he’s kin, by [reason of] the heavenly order [in him], he binds unto himself with bonds of love; and thus he turns his gaze to Heaven.
2. So, then, [man] hath his place in the more blessed station of the Midst; so that he loves [all] those below himself, and in his turn is loved by those above.
He tills the Earth. He mingles with the Elements by reason of the swiftness of his mind. He plunges into the Sea’s depths by means of its profundity. He puts his values on all things.
Heaven seems not too high for him; for it is measured by the wisdom of his mind as though it were quite near.
No darkness of the Air obstructs the penetration of his mind. No density of Earth impedes his work. No depth of Water blunts his sight.& [Though still] the same [yet] is he all, and everywhere is he the same.
3. Of all these genera, those [species] which are animal have [many] roots, which stretch from the above below, whereas those which are stationary—these from [one] living root send forth a wood of branching greenery up from below into the upper parts.
Moreover, some of them are nourished with a two-fold form of food, while others with a single form.
Twain are the forms of food—for soul and body, of which [all] animals consist. Their soul is nourished by the ever-restless motion of the World; their bodies have their growth from foods [drawn] from the water and the earth of the inferior world.
Spirit, with which they all are filled, being interblended with the rest, doth make them live; sense being added, and also reason in the case of man—which hath been given to man alone as a fifth part out of the æther.
Of all the living things [God] doth adorn, extend, exalt, the sense of man alone unto the understanding of the Reason of Divinity.
But since I am impressed to speak concerning Sense, I will a little further on set forth for you the sermon on this [point]; for that it is most holy, and [most] mighty, not less than in the Reason of Divinity itself.
I have had people harass me when I was new as I was eager to share the fact Man are descendent from the God's themselves, this was before I gained some experience with the Sheep displaying consistent cognitive dissonance. So take this and any knowledge you learn for yourself and do not carry it before those who are without as Father Satan states himself.
There are many writing and suggestions that point towards Man's origins, plainly in sight for those willing to just look for it.
NOTE**
As to how much of this is corrupted I am not sure, as always filter it through a Satanic lens.
IV
1. And all dependent from Above are subdivided into species in the fashion which I am to tell.
The genera of all things company with their own species; so that the genus is a class in its entirety, the species is part of a genus.
The genus of the Gods will, therefore, make the species of the Gods out of itself.
In like way, too, the genus of the daimons, and of men, likewise of birds, and of all [animals] the Cosmos doth contain within itself, brings into being species like itself.
There is besides a genus other than the animal,—a genus, or indeed a soul, in that it’s not without sensation,—in consequence of which it both finds happiness in suitable conditions, and pines and spoils in adverse ones;—I mean [the class] of all things on the earth which owe their life to the sound state of roots and shoots, of which the various kinds are scattered through the length and breadth of Earth.
2. The Heaven itself is full of God. The genera we have just mentioned, therefore, occupy up to the spaces of all things whose species are immortal.
For that a species is part of a genus,—as man, for instance, of mankind,—and that a part must follow its own class’s quality.
From which it comes to pass that though all genera are deathless, all species are not so.
The genus of Divinity is in itself and in its species [also] deathless.
As for the genera of other things,—as to their genus, they [too] are everlasting; [for] though [the genus] perish in its species, yet it persists through its fecundity in being born. And for this cause its species are beneath the sway of death; so that man mortal is, mankind immortal.
V
1. And yet the species of all genera are interblended with all genera; some which have previously been made, some which are made from these.
The latter, then, which are being made,—either by Gods, or daimons, or by men,—are species all most closely like to their own several genera.
For that it is impossible that bodies should be formed without the will of God; or species be configured without the help of daemons; or animals be taught and trained without the help of men.
2. Whoever of the daemons, then, transcending their own genus, are, by chance, united with a species, by reason of the neighborhood of any species of the Godlike class,—these are considered like to Gods.
Whereas those species of the daemons which continue in the quality of their own class,—these love men’s rational nature [and occupy themselves with men], and are called daemons proper.
Likewise is it the case with men, or more so even. Diverse and multiform, the species of mankind. And coming in itself from the association spoken of above, it of necessity doth bring about a multitude of combinations of all other species and almost of all things.
3. Wherefore doth man draw nigh unto the Gods, if he have joined himself unto the Gods with Godlike piety by reason of his mind, whereby he is joined to the Gods; and [nigh] unto the daimons, in that he is joined unto them [as well].
Whereas those men who are contented with the mediocrity of their own class, and the remaining species of mankind, will be like those unto the species of whose class they’ve joined themselves.
VI
1. [III. M.] It is for reasons such as these, Asclepius, man is a mighty wonder,—an animal meet for our worship and for our respect.
For he doth pass into God’s Nature, as though himself were God. This genus [also] knows the genus of the daemons, as though man knew he had a [common] origin with them. He thinketh little of the part of human nature in him, from confidence in the divineness of [his] other part.
How much more happy is the blend of human nature [than of all the rest]! Joined to the Gods by his cognate divinity, a man looks down upon the part of him by means of which he’s common with the Earth.
The rest of things to which he knows he’s kin, by [reason of] the heavenly order [in him], he binds unto himself with bonds of love; and thus he turns his gaze to Heaven.
2. So, then, [man] hath his place in the more blessed station of the Midst; so that he loves [all] those below himself, and in his turn is loved by those above.
He tills the Earth. He mingles with the Elements by reason of the swiftness of his mind. He plunges into the Sea’s depths by means of its profundity. He puts his values on all things.
Heaven seems not too high for him; for it is measured by the wisdom of his mind as though it were quite near.
No darkness of the Air obstructs the penetration of his mind. No density of Earth impedes his work. No depth of Water blunts his sight.& [Though still] the same [yet] is he all, and everywhere is he the same.
3. Of all these genera, those [species] which are animal have [many] roots, which stretch from the above below, whereas those which are stationary—these from [one] living root send forth a wood of branching greenery up from below into the upper parts.
Moreover, some of them are nourished with a two-fold form of food, while others with a single form.
Twain are the forms of food—for soul and body, of which [all] animals consist. Their soul is nourished by the ever-restless motion of the World; their bodies have their growth from foods [drawn] from the water and the earth of the inferior world.
Spirit, with which they all are filled, being interblended with the rest, doth make them live; sense being added, and also reason in the case of man—which hath been given to man alone as a fifth part out of the æther.
Of all the living things [God] doth adorn, extend, exalt, the sense of man alone unto the understanding of the Reason of Divinity.
But since I am impressed to speak concerning Sense, I will a little further on set forth for you the sermon on this [point]; for that it is most holy, and [most] mighty, not less than in the Reason of Divinity itself.
![Voice of Enki [JG]](/data/avatars/s/0/84.jpg?1705131368){kind=avatar}
